FOURTH BRAHMANA.
1. Then Ushasta Kakrayana asked. 'Yagnavalkya,' he said, 'tell me the Brahman which is visible, not invisible, the Self (atman), who is within all.'
Yagnavalkya replied: 'This, thy Self, who is within all.'
'Which Self, O Yagnavalkya, is within all?'
Yagnavalkya replied: 'He who breathes in the up-breathing, he is thy Self, and within all. He who breathes in the down-breathing, he is thy Self, and within all. He who breathes in the on-breathing, he is thy Self, and within all. He who breathes in the out-breathing, he is thy Self, and within all. This is thy Self, who is within all.'
2. Ushasta Kakrayana said: 'As one might say, this is a cow, this is a horse, thus has this been explained by thee. Tell me the Brahman which is visible, not invisible, the Self, who is within all.'
Yagnavalkya replied: 'This, thy Self, who is within all.'
'Which Self, O Yagnavalkya, is within all?'
Yagnavalkya replied: 'Thou couldst not see the (true) seer of sight, thou couldst not hear the (true) hearer of hearing, nor perceive the perceiver of perception, nor know the knower of knowledge. This is thy Self, who is within all. Everything also is of evil.' After that Ushasta Kakrayana held his peace.
F1FTH BRAHMANA.
1.Then Kahola Kaushitakeya asked. 'Yagnavalkya,' he said, 'tell me the Brahman which is visible, not invisible, the Self (atman), who is within all.'
Yagnavalkya replied: 'This, thy Self, who is within all.'
'Which Self, O Yagnavalkya, is within all?'
Yagnavalkya replied: ' He who overcomes hunger and thirst ' sorrow, passion, old age, and death. When Brahmanas know that Self, and have risen above the desire for sons, wealth, and (new) worlds, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Brahmana, after he has done with learning, wish to stand by real strength; after he has done with that strength and learning, he becomes a Muni (a Yogin); and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Brahmana. By whatever means he has become a Brahmana, he is such indeed. Everything else is of evil.' After that Kahola Kaushitakeya held his peace.
SIXTH BRAHMANA.
1. Then Gargi Vakaknavi asked. 'Yagnavalkya,' she said, 'everything here is woven, like warp and woof, in water. What then is that in which water is woven, like warp and woof?
'In air, O Gargi, 'he replied.
'In what then is air woven, like warp and woof?'
'In the worlds of the sky, O Gargi,'he replied.
'In what then are the worlds of the sky woven, like warp and woof?'
'In the worlds of the Gandharvas, O Gargi,' he replied.
'In what then are the worlds of the Gandharvas woven, like warp and woof?'
'In the worlds of Aditya (sun), O Gargi,'he replied.
'In what then are the worlds of Aditya (sun) woven, like warp and woof?'
'In the worlds of Kandra (moon), O Gargi,' he replied.
'In what then are the worlds of Kandra (moon) woven, like warp and woof?'
'In the worlds of the Nakshatras (stars), O Gargi,' he replied.
'In what then are the worlds of the Nakshatras (stars) woven, like warp and woof?'
'In the worlds of the Devas (gods), O Gargi,' he replied.
'In what then are the worlds of the Devas (gods) woven, like warp and woof?'
'In the worlds of Indra, O Gargi,'he replied.
'In what then are the worlds of Indra woven, like warp and woof?'
'In the worlds of Pragapati, O Gargi,'he replied.
'In what then are the worlds of Pragapati woven, like warp and woof?'
'In the worlds of Brahman, O Gargi: he replied.
'In what then are the worlds of Brahman woven, like warp and woof?'
Yagnavalkya said: 'O Gargi, Do not ask too much, lest thy head should fall off. Thou askest too much about a deity about which we are not to ask too much. Do not ask too much, O Gargi.' After that Gargi Vakaknavi held her peace.
SEVENTH BRAHMANA.
1.Then Uddalaka Aruni asked. 'Yagnavalkya,' he said, 'we dwelt among the Madras in the houses of Patankala Kapya, studying the sacrifice. His wife was possessed of a Gandharva, and we asked him: "Who art thou?" He answered: "I am Kabandha Atharvana." And he said to Patankala Kapya and to (us) students: " Dost thou know, Kapya, that thread by which this world and the other world, and all beings are strung together?" And Patankala Kapya replied: "I do not know it, Sir." He said again to Patankala Kapya and to (us) students: "Dost thou know, Kapya, that puller (ruler) within (antaryamin), who within pulls (rules) this world and the other world and all beings?" And Patankala Kapya replied: "I do not know it, Sir." He said again to Patankala Kapya and to (us) students: "He, O Kapya, who knows that thread and him who pulls (it) within, he knows Brahman, he knows the worlds, he knows the Devas, he knows the Vedas, he knows the Bhutas (creatures), he knows the Self, he knows everything." Thus did he (the Gandharva) say to them, and I know it. If thou, O Yagnavalkya, without knowing that string and the puller within, drivest away those Brahma-cows (the cows offered as a prize to him who best knows Brahman), thy head will fall off.'
Yagnavalkya said: 'O Gautama, I believe I know that thread and the puller within.'
The other said: 'Anybody may say, I know, I know. Tell what thou knowest.'
2. Yagnavalkya said: vayu (air) is that thread, O Gautama. By air, as by a thread, O Gautama, this world and the other world, and all creatures are strung together. Therefore, O Gautama, people say of a dead person that his limbs have become unstrung; for by air, as by a thread, O Gautama, they were strung together.'
The other said: 'So it is, O Yagnavalkya. Tell now (who is) the puller within.'
3. Yagnavalkya said: 'He who dwells in the earth, and within the earth', whom the earth does not know, whose body the earth is, and who pulls (rules) the earth within, he is thy Self, the puller (ruler) within, the immortal.'
4. 'He who dwells in the water, and within the water, whom the water does not know, whose body the water is, and who pulls (rules) the water within, he is thy Self, the puller (ruler) within, the immortal.'
5. 'He who dwells in the fire, and within the fire, whom the fire does not know, whose body the fire is, and who pulls (rules) the fire within, he is thy Self, the puller (ruler) within, the immortal.'
6. 'He who dwells in the sky, and within the sky, whom the sky does not know, whose body the sky is, and who pulls (rules) the sky within, he is thy Self, the puller (ruler) within, the immortal.'
7. 'He who dwells in the air (vayu), and within the air, whom the air does not know, whose body the air is, and who pulls (rules) the air within, he is thy Self, the puller (ruler) within, the immortal.'
8. 'He who dwells in the heaven (dyu), and within the heaven, whom the heaven does not know, whose body the heaven is, and who pulls (rules) the heaven within, he is thy Self, the puller (ruler) within, the immortal.'
9. 'He who dwells in the sun (aditya), and within the sun, whom the sun does not know, whose body the sun is, and who pulls (rules) the sun within, he is thy Self, the puller (ruler) within, the immortal.'
10. 'He who dwells in the space (disah), and within the space, whom the space does not know, whose body the space is, and who pulls (rules) the space within, he is thy Self, the puller (ruler) within, the immortal.'
11. 'He who dwells in the moon and stars (kandra-tarakam), and within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, and who pulls (rules) the moon and stars within, he is thy Self, the puller (ruler) within, the immortal.'
12. 'He who dwells in the ether (akasa), and within the ether, whom the ether does not know, whose body the ether is, and who pulls (rules) the ether within, he is thy Self, the puller (ruler) within, the immortal.'
13. 'He who dwells in the darkness (tamas), and within the darkness, whom the darkness does not know, whose body the darkness is, and who pulls (rules) the darkness within, he is thy Self, the puller (ruler) within, the immortal.'
14. 'He who dwells in the light (tegas), and within the light, whom the light does not know, whose body the light is, and who pulls (rules) the light within, he is thy Self, the puller (ruler) within, the immortal.'
So far with respect to the gods (adhidaivatam); now with respect to beings (adhibhutam).
15. Yagnavalkya said: 'He who dwells in all beings, and within all beings, whom all beings do not know, whose body all beings are, and who pulls (rules) all beings within, he is thy Self, the puller (ruler) within, the immortal.'
16. 'He who dwells in the breath (prina), and within the breath, whom the breath does not know, whose body the breath is, and who pulls (rules) the breath within, he is thy Self, the puller (ruler) within, the immortal.'
17. 'He who dwells in the tongue (vak), and within the tongue, whom the tongue does not know, whose body the tongue is, and who pulls (rules) the tongue within, he is thy Self, the puller (ruler) within, the immortal.'
18. 'He who dwells in the eye, and within the eye, whom the eye does not know, whose body the eye is, and who pulls (rules) the eye within, he is thy Self, the puller (ruler) within, the immortal.'
19. 'He who dwells in the ear, and within the ear, whom the ear does not know, whose body the ear is, and who pulls (rules) the car within, he is thy Self, the puller (ruler) within, the immortal.'
20. 'He who dwells in the mind, and within the mind, whom the mind does not know, whose body the mind is, and who pulls (rules) the mind within, he is thy Self, the puller (ruler) within, the immortal.'
21. 'He who dwells in the skin, and within the skin, whom the skin does not know, whose body the skin is, and who pulls (rules) the skin within, he is thy Self, the puller (ruler) within, the immortal.'
22. 'He who dwells in knowledge', and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within, he is thy Self, the puller (ruler) within, the immortal.'
23. 'He who dwells in the seed, and within the seed, whom the seed does not know, whose body the seed is, and who pulls (rules) the seed within, he is thy Self, the puller (ruler) within, the immortal; unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other knower but he. This is thy Self, the ruler within, the immortal. Everything else is of evil.' After that Uddalaka Aruni held his peace.
EIGHTH BRAHMANA.
1. Then Vakaknavi said: 'Venerable Brahmanas, I shall ask him two questions. If he will answer them, none of you, I think, will defeat him in any argument concerning Brahman'
Yagnavalkya said: 'Ask, O Gargi.'
2. She said: 'O Yagnavalkya, as the son of a warrior from the Kasis or Videhas might string his loosened bow, take two pointed foe-piercing arrows in his hand and rise to do battle, I have risen to fight thee with two questions. Answer me these questions.'
Yagnavalkya said: 'Ask, O Gargi.'
3. She said: 'OYagnavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof?'
4. Yagnavalkya said: 'That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether (akasa).'
5. She said: 'I bow to thee, O Yagnavalkya, who hast solved me that question. Get thee ready for the second.'
Yagnavalkya said': 'Ask, O Gargi.'
6. She said: 'O Yagnavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof?'
7. Yagnavalkya said: 'That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether.'
Gargi said: 'In what then is the ether woven, like warp and woof?'
8. He said: 'O Gargi, the Brahmanas call this the Akshara (the imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without attachment, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth (or door), without measure, having no within and no without, it devours nothing, and no one devours it.'
9. 'By the command of that Akshara (the imperishable), O Gargi, sun and moon stand apart 2. By the command of that Akshara, O Gargi, heaven and earth stand apart. By the command of that Akshara, O Gargi, what are called moments (nimesha), hours (muhurta), days and nights, halfmonths, months, seasons, years, all stand apart. By the command of that Akshara, O Gargi, some rivers flow to the East from the white mountains, others to the West, or to any other quarter. By the command of that Akshara, O Gargi, men praise those who give, the gods follow the sacrificer, the fathers the Darvi-offering.'
10. 'Whosoever, O Gargi, without knowing that Akshara (the imperishable), offers oblations in this world, sacrifices, and performs penance for a thousand years, his work will have an end. Whosoever, O Gargi, without knowing this Akshara, departs this world, he is miserable (like a slave). But he, O Gargi, who departs this world, knowing this Akshara, he is a Brahmana.'
11. 'That Brahman,' O Gargi, 'is unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is nothing that sees but it, nothing that hears but it, nothing that perceives but it, nothing that knows but it. In that Akshara then, O Gargi, the ether is woven, like warp and woof.'
12. Then said Gargi: 'Venerable Brahmans, you may consider it a great thing, if you get off by bowing before him. No one, I believe, will defeat him in any argument concerning Brahman.' After that Vakaknavi held her peace.
NINTH BRAHMANA.
1. Then Vidagdha Sakalya asked him: 'How many gods are there, O Yagnavalkya?' He replied with this very Nivid: 'As many as are mentioned in the Nivid of the hymn of praise addressed to the Visvedevas, viz. three and three hundred, three and three thousand.'
'Yes,' he said, and asked again: 'How many gods are there really, O Yagnavalkya?'
'Thirty-three,' he said.
'Yes,' he said, and asked again How many gods are there really, O Yagnavalkya?'
'Six,' he said.
'Yes,' he said, and asked again:' How many gods are there really, O Yagnavalkya?'
'Three,' he said.
'Yes,' he said, and asked again: 'How many gods are there really, O Yagnavalkya?'
'Two,' he said.
'Yes,' he said, and asked again:'How many gods are there really, O Yagnavalkya?'
'One and a half (adhyardha),' he said.
'Yes,' he said, and asked again: 'How many gods are there really, O Yagnavalkya?'
'One,' he said.
'Yes,' he said, and asked: 'Who are these three and three hundred, three and three thousand?'
2. Yagnavalkya replied: 'They are only the various powers of them, in reality there are only thirty-three gods.'
He asked: 'Who are those thirty-three?'
Yagnavalkya replied: 'The eight Vasus,the eleven Rudras, the twelve Adityas. They make thirty-one, and Indra and Pragapati make the thirty-three.'
3. He asked: 'Who are the Vasus.'
Yagnavalkya replied: 'Agni (fire), Prithivi (earth), Vayu (air), Antariksha (sky), Aditya (sun), Dyu (heaven), Kandramas (moon), the Nakshatras (stars), these are the Vasus, for in them all that dwells (this world) rests; and therefore they are called Vasus.'
4. He asked: 'Who are the Rudras?'
Yagnavalkya replied: 'These ten vital breaths (pranas, the senses, i. e. the five gnanendriyas, and the five karmendriyas), and Atman, as the eleventh. When they depart from this mortal body, they make us cry (rodayanti), and because they make us cry, they are called Rudras.'
5. He asked: 'Who are the Adityas?'
Yagnavalkya replied: 'The twelve months of the year, and they are Adityas, because they move along (yanti), taking up everything (adadanah). Because they move along, taking up everything, therefore they are called Adityas.'
6. He asked: 'And who is Indra, and who is Pragapati?'
Yagnavalkya replied:' Indra is thunder, Pragapati is the sacrifice.'
He asked: 'And what is the thunder?'
Yagnavalkya replied: 'The thunderbolt.'
He asked: 'And what is the sacrifice?'
Yagnavalkya replied: 'The (sacrificial) animals.'
7. He asked: 'Who are the six?'
Yagnavalkya replied: 'Agni (fire), Prithivi (earth), Vayu (air), Antariksha (sky), Aditya (sun), Dyu (heaven), they are the six, for they are all this, the six.'
8. He asked: 'Who are the three gods?'
Yagnavalkya replied: 'These three worlds, for in them all these gods exist.'
He asked: 'Who are the two gods?'
Yagnavalkya replied: 'Food and breath.'
He asked: 'Who is the one god and a half?'
Yagnavalkya replied: 'He that blows.'
9. Here they say: 'How is it that he who blows like one only, should be called one and a half (adhyardha)?' And the answer is: 'Because, when the wind was blowing, everything grew (adhyardhnot).'
He asked: 'Who is the one god?'
Yagnavalkya replied: 'Breath (prana), and he is Brahman (the Sutratman), and they call him That (tyad).'
10. Sakalya said: 'Whosoever knows that person (or god) whose dwelling (body) is the earth, whose sight (world) is fire', whose mind is light,-the principle of every (living) self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya said: 'I know that person, the principle of every self, of whom thou speakest. This corporeal (material, earthy) person, "he is he." But tell me, Sakalya, who is his devata (deity)?'
Sakalya replied: 'The Immortal.'
11. Sakalya said: 'Whosoever knows that person whose dwelling is love (a body capable of sensual love), whose sight is the heart, whose mind is light,the principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. This love-made (loving) person, he is he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'The women.'
12. Sakalya said: 'Whosoever knows that person whose dwelling are the colours, whose sight is the eye, whose mind is light,-the principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. That person in the sun, he is he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'The True.'
13. Sakalya said: 'Whosoever knows that person whose dwelling is ether, whose sight is the ear, whose mind is light,-the principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The person who hears and answers, "he is he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'Space.'
14. Sakalya said: 'Whosoever knows that person whose dwelling is darkness, whose sight is the heart, whose mind is light,-the principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The shadowy person, he is he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'Death.'
15. Sakalya said: 'Whosoever knows that person whose dwelling are (bright) colours, whose sight is the eye, whose mind is light,-the principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The person in the looking-glass, " he is he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'Vital breath' (asu).
16. Sakalya said: 'Whosoever knows that person whose dwelling is water, whose sight is the heart, whose mind is light,-the principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The person in the water, " he is he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'Varuna.'
17. Sakalya said: 'Whosoever knows that person whose dwelling is seed, whose sight is the heart, whose mind is light,-the principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The filial person, " he is he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'Pragapati.'
18. Yagnavalkya said: 'Sakalya, did those Brahmanas (who themselves shrank from the contest) make thee the victim?'
Sakalya said: 'Yagnavalkya, because thou hast decried the Brahmanas of the Kuru-Pankalas, what Brahman dost thou know?'
19. Yagnavalkya said: 'I know the quarters with their deities and their abodes.'
Sakalya said: 'If thou knowest the quarters with their deities and their abodes,
20. 'Which is thy deity in the Eastern quarter?'
Yagnavalkya said: 'Aditya (the sun).'
Sakalya said: 'In what does that Aditya abide?'
Yagnavalkya said: 'In the eye.'
Sakalya said: 'In what does the eye abide?'
Yagnavalkya said: 'In the colours, for with the eye he sees the colours.'
Sakalya said: 'And in what then do the colours abide?'
Yagnavalkya said: 'In the heart, for we know colours by the heart, for colours abide in the heart.'
Sakalya said: 'So it is indeed, O Yagnavalkya.'
21. Sakalya said: 'Which is thy deity in the Southern quarter?'
Yagnavalkya said: 'Yama.'
Sakalya said: 'In what does that Yama abide?'
Yagnavalkya said: 'In the sacrifice.'
Sakalya said: 'In what does the sacrifice abide?'
Yagnavalkya said: 'In the Dakshina (the gifts to be given to the priests).'
Sakalya said: 'In what does the Dakshina abide?'
Yagnavalkya said: 'In Sraddha (faith), for if a man believes, then he gives Dakshina, and Dakshina truly abides in faith.'
Sakalya said: 'And in what then does faith abide?'
Yagnavalkya said: 'In the heart, for by the heart faith knows, and therefore faith abides in the heart.'
Sakalya said: 'So it is indeed, O Yagnavalkya.'
22. Sakalya said: 'Which is thy deity in the Western quarter?'
Yagnavalkya said: 'Varuna.'
Sakalya said: 'In what does that Varuna abide?'
Yagnavalkya said: 'In the water.'
Sakalya said: 'In what does the water abide?'
Yagnavalkya said: 'In the seed.'
Sakalya said: 'And in what does the seed abide?'
Yagnavalkya said: 'In the heart. And therefore also they say of a son who is like his father, that he seems as if slipt from his heart, or made from his heart; for the seed abides in the heart.'
Sakalya said: 'So it is indeed, O Yagnavalkya.'
23. Sakalya said: 'Which is thy deity in the Northern quarter?'
Yagnavalkya said: 'Soma.'
Sakalya said: 'In what does that Soma abide?'
Yagnavalkya said:'In the Diksha.'
Sakalya said:'In what does the Diksha abide?'
Yagnavalkya said: 'In the True; and therefore they say to one who has performed the Diksha, Speak what is true, for in the True indeed the Diksha abides.'
Sakalya said: 'And in what does the True abide?' Yagnavalkya said: 'In the heart, for with the heart do we know what is true, and in the heart indeed the True abides.'
Sakalya said: 'So it is indeed, O Yagnavalkya.'
24. Sakalya said: 'Which is thy deity in the zenith?'
Yagnavalkya said: 'Agni.'
Sakalya said: 'In what does that Agni abide.'
Yagnavalkya said: 'In speech.'
Sakalya said: 'And in what does speech abide?'
Yagnavalkya said: 'In the heart.'
Sakalya said: 'And in what does the heart abide?'
25. Yagnavalkya said: 'O Ahallika, when you think the heart could be anywhere else away from us, if it were away from us, the dogs might eat it, or the birds tear it.'
26. Sakalya said: 'And in what dost thou (thy body) and the Self (thy heart) abide?'
Yagnavalkya said: 'In the Prana (breath).'
Sakalya said: 'In what does the Prana abide?'
Yagnavalkya said: 'In the Apana (down-breathing).'
Sakalya said: 'In what does the Apana abide?'
Yagnavalkya said:'In theVyana (back-breathing).'
Sakalya said: 'In what does the Vyana-abide?'
Yagnavalkya said: 'In the Udana (the out-breathing).'
Sakalya said:'In what does the Udana abide?'
Yagnavalkya said: 'In the Samana. That Self (atman) is to be described by No, no! He is incomprehensible, for he cannot be (is not) comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.'
'These are the eight abodes (the earth, &c.), the eight worlds (fire, &c.), the eight gods (the immortal food, &c.), the eight persons (the corporeal, &c.) He who after dividing and uniting these persons, went beyond (the Samana), that person, taught in the Upanishads, I now ask thee (to teach me). If thou shalt not explain him to me, thy head will fall.'
Sakalya did not know him, and his head fell, nay, thieves took away his bones, mistaking them for something else.
27. Then Yagnavalkya said: 'Reverend Brahmanas, whosoever among you desires to do so, may now question me. Or question me, all of you. Or whosoever among you desires it, I shall question him, or I shall question all of you.
But those Brahmanas durst not (say anything).
28. Then Yagnavalkya questioned them with these Slokas:
1. 'As a mighty tree in the forest, so in truth is man, his hairs are the leaves, his outer skin is the bark.
2. 'From his skin flows forth blood, sap from the skin (of the tree); and thus from the wounded man comes forth blood, as from a tree that is struck.
3. 'The lumps of his flesh are (in the tree) the layers of wood, the fibre is strong like the tendons. The bones are the (hard) wood within, the marrow is made like the marrow of the tree.
4. 'But, while the tree, when felled, grows up again more young from the root, from what root, tell me, does a mortal grow up, after he has been felled by death?
5. 'Do not say, "from seed," for seed is produced from the living; but a tree, springing from a grain, clearly rises again after death.
6. 'If a tree is pulled up with the root, it will not grow again; from what root then, tell me, does a mortal grow up, after he has been felled by death?
7. 'Once born, he is not born (again); for who should create him again?'
'Brahman, who is knowledge and bliss, he is the principle, both to him
who gives gifts, and also to him who stands firm, and knows.'
Source: http://www.sacred-texts.com/hin/upan/up09b.htm